It is hard to think of an area of Christian theology that provides more scope for interdisciplinary conversation than the doctrine of creation. This doctrine not only invites reflection on an intellectual concept: it calls for contemplation of the endlessly complex, dynamic, and fascinating world that human being inhabit. But the possibilities for wide-ranging discussion are such that scholars sometimes end up talking past one another. Productive conversation requires mutual understanding of insights across disciplinary boundaries. Knowing Creation offers an essential resource for helping scholars from a range of fields to appreciate one another's concerns and perspectives. In so doing, it offers an important step forward in establishing a mutually-enriching dialogue that addresses, amongst others, the following key questions: Who is the God who creates? Why does God create? What is "creation"? What does it mean to recognize that a theology of creation speaks of a natural world that is subject to the observation of the natural sciences? What does it mean to talk about both a "natural" order and a "created" order? What are the major tensions that have arisen between the natural sciences and Christian thinking historically, and why? How can we move beyond such tensions to a positive and constructive conversation, while also avoiding facile notions such as a "god of the gaps"? Is it feasible for a natural scientist to maintain a belief in God's continuing creative activity? In what ways might a naturalistic understanding of the natural world be said to be limited? How can biblical studies, theology, philosophy, history, and science talk better together about these questions? At a time when the doctrine of creation - and even a mention of "creation" - has been disparaged due to its supposed associations with anti-scientific dogma, and theological offerings sometimes risk appearing a little more than reactionary exercises in naive apologetics, ill-informed by science or distinctly wary of engagement with it, it is more important than ever to offer a cross-disciplinary resource that can voice a positive account of a Christian theology of creation, and do so as a genuinely broad-ranging conversation about science and faith. Contributors to Knowing Creation include Marilyn McCord Adams, Denis Alexander, Susan Eastman, C. Stephen Evans, Peter van Inwagen, Christoph Schwobel, John H. Walton, Francis Watson, and more. X

Have You Considered is a unique devotional which present the evidence for creation from every area of science. 365 different examples of how well science supports a biblical model for our origins are presented. Topics range from biology to geology, genetics to botany, anatomy to history, design to microbiology, Christian truths to cosmology. This book is marvelously illustrated with over 300 color illustrations. It is written in a style that is appropriate to be read to even young children yet profoundly enjoyable for adults. The book also contains extensive references and includes topical, Bible verse, and subject indexes. It is a phenomenal source for students, parents, or anyone wanting to know more about nature or creation.

This book responds to calls for further advancing knowledge creation in schools. It examines sixteen Chinese Language teachers from Singapore, since language teachers are primarily responsible for the basic literacy that is the foundation of students’ lifelong learning. Positing that people’s cultural beliefs and the language(s) they use are inseparable, the book argues that Chinese language teachers possess a unique understanding of the various phenomena that reflect the influences of Chinese culture by virtue of the language they speak and teach. For the purposes of the investigation, it employs phenomenography — a methodology aimed at finding and systematising how people interpret the world around them — to determine and describe Chinese language teachers’ conceptions of these phenomena.

A.L. and Joyce Gill invite us to discover who we were created to be. A powerful revelation of righteousness releases believers from defeating thoughts of guilt, condemnation, inferiority, and inadequacy so they can be conformed to His image.

For Augustine the world is replete with meaning; it represents not merely a collection of facts to be catalogued but a repository of truths to be discovered and discerned, a view which contrasts with the one we have inherited as a result of the thought of figures such as Descartes, Newton, and Kant. What difference would it make to see the world as created? Matthew W. Knotts explores this question in close conversation with Augustine, according to whom our nature as God's creatures determines fundamental aspects of our identity and our knowledge. In a postmodern context informed by a renewed appreciation of the limitations of human nature and reason, Augustine once again emerges as an insightful and compelling source for further reflection.

Our intellectual context is very complicated. There are competing pedagogues, divergent epistemological agendas, and flawed participants. The mind is a warzone. The Old Testament depicts a battlefield between the sinful mind and God’s revelation. Today, many Christians minimize the intellect and do not recognize how sin impacts thinking. Many do not know how to love God with the mind. Many suffer from anti-intellectual inertia. They think like consumers shopping for knowledge, learning formats, and instructors that conform to their buying preferences. They prefer junk food for their minds. They often fulfill the role assigned to them by the world—intellectual simplicity, private religiosity, and subjective spirituality. By comprehensively examining Old Testament teaching concerning the mind, this book promotes a spirituality that puts thinking in its proper place. It explains what God requires intellectually of his vice-regents. It shows that our world is a labyrinth, but that God’s revelation is our reliable guide. This book motivates readers to strive for mental piety, wisdom, and intellectual development, for the glory of God and the fulfillment of our mandate on earth. Readers will learn from their ancient brethren how to better steward their minds.

Combining three volumes into one, Knowing God Through the Old Testament brings together three of Christopher J. H. Wright's best loved books: Knowing God the Father Through the Old Testament, Knowing Jesus Through the Old Testament, and Knowing the Holy Spirit Through the Old Testament.

An argument that what is usually dismissed as the “mystical shell” of Hegel's thought—the concept of absolute knowledge—is actually its most “rational kernel.” This book sets out from a counterintuitive premise: the “mystical shell” of Hegel's system proves to be its most “rational kernel.” Hegel's radicalism is located precisely at the point where his thought seems to regress most. Most current readings try to update Hegel's thought by pruning back his grandiose claims to “absolute knowing.” Comay and Ruda invert this deflationary gesture by inflating what seems to be most trivial: the absolute is grasped only in the minutiae of its most mundane appearances. Reading Hegel without presupposition, without eliminating anything in advance or making any decision about what is essential and what is inessential, what is living and what is dead, they explore his presentation of the absolute to the letter. The Dash is organized around a pair of seemingly innocuous details. Hegel punctuates strangely. He ends the Phenomenology of Spirit with a dash, and he begins the Science of Logic with a dash. This distinctive punctuation reveals an ambiguity at the heart of absolute knowing. The dash combines hesitation and acceleration. Its orientation is simultaneously retrospective and prospective. It both holds back and propels. It severs and connects. It demurs and insists. It interrupts and prolongs. It generates nonsequiturs and produces explanations. It leads in all directions: continuation, deviation, meaningless termination. This challenges every cliché about the Hegelian dialectic as a machine of uninterrupted teleological progress. The dialectical movement is, rather, structured by intermittency, interruption, hesitation, blockage, abruption, and random, unpredictable change—a rhythm that displays all the vicissitudes of the Freudian drive.

Exploring the relationship among knowing, learning and practice in the development of organizational knowledge, this book focuses on organizational learning as a collective, social and not entirely cognitive activity.